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|New American Bible|
2002 11 11
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1 When Jesus came down from the mountain, great
crowds followed him.
And then a leper 2
approached, did him homage, and said, "Lord, if you wish, you can make me
He stretched out his hand, touched him, and
said, "I will do it. Be made clean." His leprosy was cleansed
3 Then Jesus said to him, "See that you
tell no one, but go show yourself to the priest, and offer the gift that Moses
prescribed; that will be proof for them."
4 When he entered Capernaum, 5
a centurion approached him and appealed to him,
saying, "Lord, my servant is lying at home
paralyzed, suffering dreadfully."
He said to him, "I will come and cure
The centurion said in reply, 6
"Lord, I am not worthy to have you enter under my roof; only say the word
and my servant will be healed.
For I too am a person subject to authority,
with soldiers subject to me. And I say to one, 'Go,' and he goes; and to
another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does
When Jesus heard this, he was amazed and said
to those following him, "Amen, I say to you, in no one in Israel 7
have I found such faith.
I say to you, 8 many will
come from the east and the west, and will recline with Abraham, Isaac, and
Jacob at the banquet in the kingdom of heaven,
but the children of the kingdom will be driven
out into the outer darkness, where there will be wailing and grinding of
And Jesus said to the centurion, "You may
go; as you have believed, let it be done for you." And at that very hour
(his) servant was healed.
9 Jesus entered the house of Peter, and saw his
mother-in-law lying in bed with a fever.
He touched her hand, the fever left her, and
she rose and waited on him.
When it was evening, they brought him many who
were possessed by demons, and he drove out the spirits by a word 10
and cured all the sick,
to fulfill what had been said by Isaiah the
prophet: 11 "He took away our infirmities and bore our
12 13 When Jesus saw a crowd
around him, he gave orders to cross to the other side.
A scribe approached and said to him,
"Teacher, 14 I will follow you wherever you go."
Jesus answered him, "Foxes have dens and
birds of the sky have nests, but the Son of Man 15 has
nowhere to rest his head."
Another of (his) disciples said to him,
"Lord, let me go first and bury my father."
16 But Jesus answered him, "Follow me, and
let the dead bury their dead."
17 He got into a boat and his disciples followed
Suddenly a violent storm 18
came up on the sea, so that the boat was being swamped by waves; but he was
They came and woke him, saying, "Lord,
save us! 19 We are perishing!"
He said to them, "Why are you terrified, O
you of little faith?" 20 Then he got up, rebuked the
winds and the sea, and there was great calm.
The men were amazed and said, "What sort of
man is this, whom even the winds and the sea obey?"
When he came to the other side, to the
territory of the Gadarenes, 21 two demoniacs who were coming
from the tombs met him. They were so savage that no one could travel by that
They cried out, "What have you to do with
us, 22 Son of God? Have you come here to torment us before
the appointed time?"
Some distance away a herd of many swine was
The demons pleaded with him, "If you drive
us out, send us into the herd of swine."
And he said to them, "Go then!" They
came out and entered the swine, and the whole herd rushed down the steep bank
into the sea where they drowned.
The swineherds ran away, and when they came to
the town they reported everything, including what had happened to the
Thereupon the whole town came out to meet
Jesus, and when they saw him they begged him to leave their district.
[⇒ 8:1-⇒ 9:38] This
narrative section of the second book of the gospel is composed of nine miracle
stories, most of which are found in Mark, although Matthew does not follow the
Marcan order and abbreviates the stories radically. The stories are arranged in
three groups of three, each group followed by a section composed principally of
sayings of Jesus about discipleship. ⇒ Matthew 9:35
is an almost verbatim repetition of ⇒ Matthew 4:23.
Each speaks of Jesus' teaching, preaching, and healing. The teaching and
preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9.
Some scholars speak of a portrayal of Jesus as "Messiah of the Word"
in Matthew 5-7 and "Messiah of the Deed" in Matthew 8-9. That is
accurate so far as it goes, but there is also a strong emphasis on discipleship
in Matthew 8-9; these chapters have not only christological but ecclesiological
2  A leper: see the note on
⇒ Mark 1:40.
3  Cf ⇒ Lev
will be proof for them: the Greek can also mean "that will be proof
against them." It is not clear whether them refers to the priests or the
4 [5-13] This story comes from Q (see
⇒ Luke 7:1-10) and is also reflected in
⇒ John 4:46-54. The similarity between the Q story
and the Johannine is due to a common oral tradition, not to a common literary
source. As in the later story of the daughter of the Canaanite woman
(⇒ Matthew 15:21-28) Jesus here breaks with his
usual procedure of ministering only to Israelites and anticipates the mission
to the Gentiles.
5  A centurion: a military officer
commanding a hundred men. He was probably in the service of Herod Antipas,
tetrarch of Galilee; see the note on ⇒ Matthew 14:1.
6 [8-9] Acquainted by his position
with the force of a command, the centurion expresses faith in the power of
Jesus' mere word.
7  In no one in Israel: there is
good textual attestation (e.g., Codex Sinaiticus) for a reading identical with
that of ⇒ Luke 7:9, "not even in Israel."
But that seems to be due to a harmonization of Matthew with Luke.
8 [11-12] Matthew inserts into the
story a Q saying (see ⇒ Luke 13:28-29) about the
entrance of Gentiles into the kingdom and the exclusion of those Israelites who,
though descended from the patriarchs and members of the chosen nation (the
children of the kingdom), refused to believe in Jesus. There will be wailing
and grinding of teeth: the first occurrence of a phrase used frequently in this
gospel to describe final condemnation (⇒ Matthew
13:42, ⇒ 50;
⇒ 22:13; ⇒ 24:51;
⇒ 25:30). It is found elsewhere in the New
Testament only in ⇒ Luke 13:28.
9 [14-15] Cf ⇒ Mark
Mark, Matthew has no implied request by others for the woman's cure. Jesus acts
on his own initiative, and the cured woman rises and waits not on
"them" (⇒ Mark 1:31) but on him.
10  By a word: a Matthean addition
to ⇒ Mark 1:34; cf ⇒ 8:8.
11  This fulfillment citation from
⇒ Isaiah 53:4 follows the MT, not the LXX. The
prophet speaks of the Servant of the Lord who suffers vicariously for the sins
("infirmities") of others; Matthew takes the infirmities as physical
12 [18-22] This passage between the
first and second series of miracles about following Jesus is taken from Q (see
⇒ Luke 9:57-62). The third of the three sayings
found in the source is absent from Matthew.
13  The other side: i.e., of the
Sea of Galilee.
14  Teacher: for Matthew, this
designation of Jesus is true, for he has Jesus using it of himself
(⇒ Matthew 10:24, ⇒ 25;
⇒ 23:8; ⇒ 26:18), yet
when it is used of him by others they are either his opponents
(⇒ Matthew 9:11;
⇒ 12:38; ⇒ 17:24;
⇒ 22:16, ⇒ 24,
⇒ 36) or, as here and in
⇒ Matthew 19:16, well-disposed persons who cannot
see more deeply. Thus it reveals an inadequate recognition of who Jesus is.
15  Son of Man: see the note on
⇒ Mark 8:31. This is the first occurrence in Matthew
of a term that appears in the New Testament only in sayings of Jesus, except
for ⇒ Acts 7:56 and possibly ⇒ Matthew
9:6 (⇒ Mark 2:10; ⇒ Luke
5:24). In Matthew it refers to Jesus in his ministry (seven times, as
here), in his passion and resurrection (nine times, e.g.,
⇒ Matthew 17:22), and in his glorious coming at the
end of the age (thirteen times, e.g., ⇒ Matthew
16  Let the dead bury their dead:
the demand of Jesus overrides what both the Jewish and the Hellenistic world
regarded as a filial obligation of the highest importance. See the note on
⇒ Luke 9:60.
17  His disciples followed him:
the first miracle in the second group (⇒ Matthew
8:23-⇒ 9:8) is introduced by a verse that
links it with the preceding sayings by the catchword "follow." In
Mark the initiative in entering the boat is taken by the disciples
(⇒ Mark 4:35-41); here, Jesus enters first and the
18  Storm: literally,
"earthquake," a word commonly used in apocalyptic literature for the
shaking of the old world when God brings in his kingdom. All the synoptics use
it in depicting the events preceding the parousia of the Son of Man
(⇒ Matthew 24:7; ⇒ Mark
13:8; ⇒ Luke 21:11). Matthew has
introduced it here and in his account of the death and resurrection of Jesus
(⇒ Matthew 27:51-54;
19  The reverent plea of the
disciples contrasts sharply with their reproach of Jesus in
⇒ Mark 4:38.
20  You of little faith: see the
note on ⇒ Matthew 6:30. Great calm: Jesus' calming
the sea may be meant to recall the Old Testament theme of God's control over
the chaotic waters (⇒ Psalm 65:8;
⇒ 89:10; ⇒ 93:3-4;
21  Gadarenes: this is the reading
of Codex Vaticanus, supported by other important textual witnesses. The
original reading of Codex Sinaiticus was Gazarenes, later changed to
Gergesenes, and a few versions have Gerasenes. Each of these readings points to
a different territory connected, respectively, with the cities Gadara, Gergesa,
and Gerasa (modern Jerash). There is the same confusion of readings in the
parallel texts, ⇒ Mark 5:1 and
⇒ Luke 8:26; there the best reading seems to be
"Gerasenes," whereas "Gadarenes" is probably the original
reading in Matthew. The town of Gadara was about five miles southeast of the Sea
of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that
lay on that sea. Two demoniacs: Mark (5:1-20) has one.
22  What have you to do with us?:
see the note on ⇒ John 2:4. Before the appointed
time: the notion that evil spirits were allowed by God to afflict human beings
until the time of the final judgment is found in Enoch 16:1 and Jubilees
23  The tending of pigs, animals
considered unclean by Mosaic law (⇒ Lev 11:6-7),
indicates that the population was Gentile.
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